be put on, and the obligations of abstinence which it entails must be observed.

The usual course is then to make the Ziárat, or visit to the tomb of the Prophet at Madína. Henceforth the pilgrim assumes the honorable title of Hájí and so is, ever after, a person of some consequence among the community in which he dwells. The Hajj cannot be performed by proxy, though it is esteemed a 'good work,' if some one who can afford it, sends a pilgrim who otherwise could not go.

This account of the Irkán-i-dín, or five pillars of religion, must now draw to a close. They illustrate well the fixed and formal nature of Islám, whilst the constant reference to the Prophet's sayings and practice, as an authority for many of the details, shows how largely Islám is based on the Sunnat. With regard to the differences of opinion which the great Imáms hold on some of the details, it is most difficult to decide which side holds the correct view. Such opinions are always based on some Tradition, the value of which it is impossible to determine. The opponent says it is a weak (z'aif) Tradition—a statement it would puzzle any one to prove or to disprove. It is sometimes said in praise of Musalmáns that they are not priest-ridden; but no people in the world are so Tradition-ridden, if one may use such an expression. Until this chain of superstition is broken there can be no progress and no enlightenment; but when it is so broken Islám will cease to be Islám, for this foundation of the Faith and the edifice erected on it are so welded together that the undermining of the one will be the fall of the other.

NOTE TO CHAPTER V.

The following Fatvá was publicly given in the Great Mosque, Triplicane, Madras, February 13th, 1880.

In the name of God, the Compassionate, the Merciful.

QUESTION.

"O 'Ulamá of the religion, and Muftís of the enlightened Law, what is your opinion in this matter? A person having translated a juz (one-thirtieth part) of the noble Qurán into the Hindustani language has printed it. The translation is defective: moreover the Arabic text is not given. In order to give the translation the same authority as the original, he has retained the usual signs and marks of the Arabic editions; such as—toí, qif, jím, lá, mím, and O.1 At the end of the juz he has added a translation of the Tashshahud, Qanúd, Saná, Ta'awwuz, Tasmí', Tashibát, Rukú' and Sujúd, and has said that all these must be read in Hindustani. He further states that in the translation he has retained the rhythm of the original, and that in eloquence and style it is equal to the Arabic. He has also added rubrical directions as to the ritual of the Namáz, and has stated that to those who do not know Arabic, it is a wajib and a farz duty to recite the translation; otherwise they commit sin and the Namáz is vain. As regards the past, he considers that the ignorant are forgiven, but he maintains that the 'Ulamá of these days must answer for the neglect they show in not telling the people to use translations of the Qurán. Further, in support of his views he adduces a Hadís-i-Sahíh, according to which the Prophet said to a Companion, Salmán-i-Farsí: Read a translation of the Qurán in the Namáz." He claims, as on his side, the four great Imáms. He himself understands Arabic, yet he says his Namáz in Hindustani and influences others to do likewise. He has been spoken to, but he takes no heed and strives to spread his sect all over India.

Now, what is the order of the noble Law with regard to such a person, and what is the decree in the case of those who follow

1. These are the letters contained in words which direct the reader when to pause. Thus toí stands for mutlaq (slight pause), qif (pause), jím for já,íz (freedom to pause, or not to pause), lá for no (no pause), mím for laʼzim (necessary to pause), O is a full stop

him, or who circulate his opinions, or who consider him a religious man and a guide, or who consider the translation to which reference has been made to be the Holy Qurán, or who teach it to their children? O learned men, state the Law in this matter and merit a good reward.”

THE ANSWER.

After praising God, and after imploring His mercy and peace on Muhammad, be it known that the person referred to is an infidel, an atheist and a wanderer from the truth. He also causes others to wander. His assertion that his opinions are in accordance with those of the four Imáms is utterly false, because according to Imám Sháfa'í, Imám Málik, and Imám Hanbal it is illegal to use a translation of the Qurán when saying the Namáz, whether the worshipper is ignorant of Arabic or not. Thus Imám Navarí, a disciple of Sháfa'í says: "It is unlawful in any case to use Persian 1 in the Namáz." Faqí 'Alí, a disciple of Málik says: "Persian is unlawful." To these opinions Káfí, a disciple of Hanbal adds his testimony: "To recite in the Namáz from a translation of the Qurán is unlawful." Moreover from the Qurán itself, the recital of it in Arabic is proved to be a divine command (farz). The term Qurán, too, means an Arabic Qurán, for God speaks of it as a revelation in Arabic. The words 'recite so much of the Qurán as may be easy to you" prove the duty of reciting it; whilst the words an Arabic Qurán have we sent it down" show that the Qurán to be used is an Arabic one. Imám Abu Hanífa and his disciples, the Sáhibain (Imám Muhammad and Imám Abu Yusuf), consider that, if a person can recite only a short verse in Arabic, it is not lawful for such an one to use a translation. If he cannot read the Arabic character, he must learn by heart such a sentence as Praise be to God, Lord of the people." Until he learns this he may use a translation.2 In the Tanwír-ulAbsár it is written: "It is a farz duty to read one verse, and to learn it by heart is farz-i-'ain” (i.e., incumbent on all). In the Masíh-ulAzhar it is written: "If a person says the Namáz in a language other than Arabic, he is a madman or an atheist." With regard to the statement made by Imám Abu Hanífa that a person might use for a

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1. Persian was the foreign language with which the early Muslims were brought most into contact; but the objection applies equally to any other language.

2. A concession of no practical value, as any one with the power of speech could learn these words in a very short time.

time a translation, it is well known that he afterwards recalled that opinion. The statement made by the person complained of regarding Sulmán-i-Farsí is not correct. In the Niháyáh (commentary on the Hidayah) it is written that some Persians wrote to Sulmán, and requested him to send them a Persian translation of Súrat-ulFátiha. He complied with their request and they used it in the Namáz, until they could pronounce Arabic properly. The Prophet on hearing of this circumstance made no remark. This account, however, is not trustworthy; but granting that it is true, all that it proves is that, until some Arabic words can be remembered, a translation may be used. No Imám has ever allowed that to read a translation is farz or wajib. So if the person referred to says that it is farz to read his own translation, then it follows that to read the original Arabic will not be farz, but will be unlawful. Now such an opinion is infidelity. The person is a Káfir, for he tries to make out that the 'Ulamá of all preceding ages who have instructed the people, from the days of the Prophet till now, to read Arabic in the Namáz are sinners. Further, he rejects the statement made by learned canonists and listens now to no advice. He reads his translation in the

He boasts that his translation

Namáz and causes others to read it. is equal in style to the original. He has translated the Du'á-i-qunút, Sana, and the Tasbíhát of the Rukú' and Sujúd, and has said that these translations should be used in the Namáz. Thus, it is plain that he wants to abolish the use of Arabic in the prayers. The result of such a course would be that soon a number of different translations would be circulated, and the text like that of the Taurait, and the Injil would be corrupted. In the Fatáwá-i-'Álamgírí it is written: "Whosoever considers that the unlawful is lawful or vice versa is a Káfir." "If any one without apparent cause has enmity with one of the 'Ulamá, his orthodoxy is doubtful." "A man who after committing a fault declines to repent, though requested to do so, is an infidel." In the Tahqíq-i-Sharh-i-Husainí it is written; "To translate the Qurán into Persian and to read that is unlawful." In the Fatáwá-i-Matlúb-ul-Múminín it is said: 66 Whosoever intends to write the Quran in Persian must be strictly forbidden." In the Itqán it is written: "According to Ijma', it is wrong to speak of the Qurán as having rhymes."1 In the Fatáwá-i-Tátár Khánía it is said: "To translate the Arabic into Persian is an act of infidelity."

Our decision then is that the usual salutations should not be made to this person. If he dies he must not be buried in a Musalmán

1. This is because by so doing it would seem to ascribe to it similarity to human compositions.

cemetery. His marriages are void and his wives are at liberty, according to the rule laid down in the Miftáh-us-S s-S'ádat. To doubt of the infidelity of such a person is itself infidelity. As by the proofs of the law here adduced, the 'Ulamá have declared such a person to be an infidel, it follows that all those who assist him or who consider his claim just, or who circulate his opinions, or who consider him to be a religious person and a fit guide for men, are also infidels. To send children to be taught by him, to purchase newspapers which advocate his views, and to continue to read his translation is unlawful. In the Fatáwá-i-'Álamgírí in the chapter entitled Murtád it is written: "Whosoever has doubts of the present infidelity and of the future punishment of such an one is an infidel." God says in the Qurán: "Be helpful to one another according to goodness and piety, but be not helpful for evil and malice; and fear ye God." (Súra v. 3). In another place God says: "Whosoever acts not according to God's order is an infidel." Now, what greater disobedience can there be than this, that a person should say that the recital of the Arabic Qurán in the Namáz is not lawful, and that the recital of his own Hindustani translation of it is incumbent (farz).

"Our duty is to give information to Musalmáns, and God is the best Knower."

This was written by a learned Moulvie, and signed by twenty-four other leading Moulvies of the city of Madras.

This Fatvá, an authentic copy of which is in my possession, is of very considerable importance as showing how unyielding the law of Islám is to the varied circumstances of the countries in which it exists. The law enjoining the Arabic language as a medium of worship was suited for the Arab people, and the principle involved would seem to be that the vernacular language of a country should be used by the Muslims of that country for the purposes of devotion; but, as I have repeatedly shown, precepts, not principles are the ruling power in Islám. It further demonstrates that all such matters must be regulated, not by the needs of the age or country, but by an antiquated law which, to say the least, is an anachronism in the world's history. The authority paid to the statements made by the four chief Imáms, and the fact that the Fatvá is based on their decisions, and on previous Fatvás in which their authority has been adduced, show how even to the present day they are regarded as the Mujtahidín of Islám. The Fatvá is thus manifestly orthodox, and corroborates most fully all I have said in the first chapter on the "Foundations of Islám."